Psalms 20 to 31: Psalms of the Passion or Resurrection?

In my recent series over at Saints Will Arise on the structure of the Benedictine Office, I suggested that St Benedictine started Sunday Matins at Psalm 20 rather than Psalm 1 in order to give more of a Resurrection focus, in keeping with the nature of Sundays.

Joshua of Psallite Sapienter however, argues that we should view Psalms 21 to 30 as particularly focusing on the Passion, and hence an appropriate Lenten devotion.  He points to the suggestion by William of Autun (765-812) and Durandus (1237-1296) and  that Our Lord said all of these psalms while on the Cross.

Psalms of the Resurrection or psalms of the Passion?

There is certainly Scriptural warrant for viewing Psalm 21 in this way: Scripture puts its opening line (My God, my God, why have you forsaken me) on Our Lord's lips, and this is taken as impliedly a reference to the whole psalm. 

And I certainly have no doubt about the value of saying these psalms as a group as a devotion. 

But they should they really be viewed primarily as psalms of the Passion?

Psalm 21

In fact a large part of the point of the implied reference to the whole of Psalm 21 by Our Lord is as a prophesy of the Resurrection. 

While the first half of the psalm speaks very literally of the suffering Our Lord underwent, as Pope John Paul II pointed out in a General Audience on the psalm, its ending is one of triumph:

"On the other hand in quoting the beginning of Psalm 22, which he perhaps continued to recite mentally during the passion, Jesus did not forget the conclusion which becomes a hymn of liberation and an announcement of salvation granted to all by God. The experience of abandonment is therefore a passing pain which gives way to personal liberation and universal salvation. In Jesus' afflicted soul this perspective certainly nourished hope, all the more so since he had always presented his death as a passage to the resurrection as his true glorification. From this thought his soul took strength and joy in the knowledge that at the very height of the drama of the cross, the hour of victory was at hand."

Psalm 20

The key to the interpretation of this set of psalms surely has to be the opener of the group, Psalm 20, which features this key verse:

4  Vitam pétiit a te: * et tribuísti ei longitúdinem diérum in sæculum, et in sæculum sæculi.

5 He asked life of you: and you have given him length of days for ever and ever.

The Fathers invariably interpret this as a reference to the Resurrection.

St Irenaeus, for example asked:

"Why does the Psalmist say: "Life you have asked for', since Christ was about to die? In this way, the Psalmist proclaims his Resurrection from the dead and his immortality after rising from the dead. In fact, he entered life in order to rise again, and through the space of time in eternity, so as to be incorruptible" (Esposizione della Predicazione Apostolica, 72, Milan, 1979, p. 519).

Similarly, St Augustine commented:

"He asked life; and You gave Him: He asked a resurrection, saying, Father, glorify Your Son; John 17:1 and You gave it Him, Length of days for ever and ever. The prolonged ages of this world which the Church was to have, and after them an eternity, world without end."

The rest of the set

St Benedict, I think, was undoubtedly influenced by the Fathers' view of this group of psalms as having more of a Resurrection focus than a Passion one.

In the Septuagint text, four of them have titles rendered into Latin as 'in finem', which is invariably interpreted by the Fathers to be a reference to the Resurrection and/or Second Coming.

Several others have equally suggestive, upbeat titles: Psalm 23, for example, is labelled 'for the first day after the Sabbath', and Cassiodorus comments on it:

"A psalm of David on the first day of the week. Let us with the Lord's help eagerly remove the veil of this title, so that the inner sanctum may become clearer to us. The first day of the week indicates the Lord's day, the first after the sabbath, the day on which the Lord rose from the dead. It is rightly called the Lord's day because of the outstanding nature of the miracle, or because on that day He stabilised the world, for by rising again on it He is seen to lend succour to the world and is declared also its Maker. Because the whole psalm is sung after the resurrection, this heading has been set before it to inform the hearts of the faithful with the appropriate indication."

Similarly, let's look at what St Augustine has to say about the opening and closing of Joshua's proposed set of psalms:

Psalm 21 (My God, my God why have you forsaken me): St Augustine opens his commentary on this Passion psalm as follows:

To the end, for His own resurrection, the Lord Jesus Christ Himself speaks. John 20:1-17 For in the morning on the first day of the week was His resurrection, whereby He was taken up, into eternal life, Over whom death shall have no more dominion."

Psalm 30 (In you have I hoped): St Augustine comments:

To the end, a Psalm of the joy of the Resurrection, and the change, the renewing of the body to an immortal state, and not only of the Lord, but also of the whole Church. For in the former Psalm the tabernacle was finished, wherein we dwell in the time of war: but now the house is dedicated, which will abide in peace everlasting."

What about the content of these psalms?

Take a look too, at a couple of  key verses in this set, and you will similarly see why they can be seen as much as hymns of the Resurrection as the Passion.

Psalm 22 (The Lord is my shepherd): ends with the verse: "And that I may dwell in the house of the Lord unto length of days".

Psalm 23 (The earth is Lord's): Lift up your gates, O princes, and be lifted up, O eternal gates: and the King of Glory shall enter in", made famous by Handel's setting of it, is the quintesential Resurrection verse.

In fact pretty much all of these psalms have some verses that are generally interpreted as references to heaven and/or the Resurrection.

Psalms 21 to 30 in the Office

Nonetheless, there seem to have been an intriguing development in thinking about these psalms, reflected in their liturgical use. 

In the oldest form of the Roman Office, Psalms 1 to 26 were said at Sunday Matins, and 27 to 31 as part of Monday Matins.  This arguably simply reflects the older 'running cursus' approach to the Office.

As I noted above, Psalms 20 to 31 were shifted to Sunday Matins by St Benedict.  That seems to me to reflect a deliberate design decision, reflecting the Resurrection focus on Sunday.  That is consistent with St Benedict's firm focus on heaven: you will be hard-pressed to find an explicit reference to the Cross in his Rule!

But there was an interesting Reformation development in the Roman Office: under Pope Pius V, psalms 21 to 25 were taken out of Sunday Matins and reallocated to Prime, but not in numeric order. 

Instead, Psalm 21 (My God, my God why have you forskaen me) moved to Friday, giving that day an obvious Passion focus.  Psalm 22 (The Lord is my shepherd) was allocated to Thursday, perhaps to reflect its eucharistic connotations; Psalm 23 was placed on Monday; Psalm 24 on Tuesday; and Psalm 25 to Wednesday.

The Pius X reorganisation of the Psalter retained those allocations for Prime, but further shuffled the Matins psalms so that the remaining psalms of  Psalm 20 to 31 were now said on Monday at various hours.

St Benedict revisited

To go back to my rather upbeat view of these psalms, suffice it to note that St Benedict's set of Sunday Matins psalms starts with a psalm of the Incarnation (Psalm 20), and ends on one of the seven penitential psalms.   But is a penitential psalm that starts "Blessed are those...", and ends with an injunction to "Be glad in the Lord, and rejoice, you just, and glory, all you right of heart. "

In the end I suspect your focus is depends on your particular school of spirituality....

Psalm 118 Ghimel: Towards martyrdom!

Today’s verses of Psalm 118 (119) come under the third letter of the Hebrew alphabet, Ghimel.

The Knox translation goes as follows:

17 Crown thy servant with life, to live faithful to thy commands.
18 Clear sight be mine, to contemplate the wonders of thy law.
19 Comfort this earthly exile; do not refuse me the knowledge of thy will.
20 Crushed lies my spirit, longing ever for thy just awards.
21 Chastener of the proud, thy curse lies on all who swerve from thy covenant.
22 Clear me of the reproach that shames me, as I was ever attentive to thy claims.
23 Closeted together, princes plot against me, thy servant, that thinks only of thy decrees.
24 Claims lovingly cherished, decrees that are my counsellors!

The obstacles to holiness

St Robert Bellarmine sees these verses as enumerating the obstacles to the observance of the law, and praying for their removal from his way.

In his view, the first obstacle is original sin and mortal sin: the cure is God’s reviving grace. 

The second is the blinding veil of our emotions, for which the cure is the intellectual vision of God’s goodness.

The third obstacle is the illusion that the things of this earth is all that is important: to counter this we must remember the transitory nature of this life in which we are just sojourners, and store up our treasure in heaven.

The fourth barrier is our own imperfection: we may have good intentions, but that is not enough to make us act out of love alone, as the perfect do. We should pray then, that we may truly desire and love the law in all its shining glory.

The fifth barrier is pride, which makes us refuse to submit to God’s commandments. Worse, pride turns us into God’s enemies, and all too often makes those enemies attempt to tear down those who are seeking to do the good. But, we are counseled, this must not prevent us testifying with our actions and words, for the blood of the martyrs is the seed of the Church!

Psalm 118 – ghimel 

Vulgate	Douay-Rheims
17 Retríbue servo tuo, vivífica me: * et custódiam sermónes tuos.	Deal bountifully with your servant, revive me: and I will keep your words
18  Revéla óculos meos: * et considerábo mirabília de lege tua.	Open my eyes, and I will consider the wonderful things of your law.
19. Incola ego sum in terra: * non abscóndas a me mandáta tua.	I am a stranger on the earth: do not hide your commandments from me.
20  Concupívit ánima mea desideráre justificatiónes tuas, * in omni témpore	My soul has longed to desire your precepts: at all times
21 Increpásti supérbos: * maledícti qui declínant a mandátis tuis.	You have rebuked the proud: cursed are they who turn away from your commandments
22  Aufer a me oppróbrium, et contémptum: * quia testimónia tua exquisívi	Take away from me contempt and reproach: because I have sought your testimonies
23  Etenim sedérunt príncipes, et advérsum me loquebántur: *servus autem tuus exercebátur in justificatiónibus tuis.	For the enthroned princes spoke against me: but your servant had been kept busy with your precepts
24  Nam et testimónia tua meditátio mea est: * et consílium meum justificatiónes tuæ.	For your testimonies are my meditation: and my counsel your justification

Looking at the verses

17. Retribue (Imperative of retribuo, to render, repay, deal with) servo tuo, vivifica (imperative of vivifico, revive, give life to) me, et custodiam (future indic, keep, observe) sermones tuos.
Deal bountifully with your servant, revive me: and I will keep your words

Neo-Vulgate: Benefac servo tuo, et vivam et custodiam sermonem tuum.
Septuagint: ἀνταπόδος τῷ δούλῳ σου ζήσομαι καὶ φυλάξω τοὺς λόγους σου

The Monastic Diurnal translates the verse as ‘Grant to Thy servant that I may live, and I will keep they words’; Coverdale make it ‘O do well unto thy servant, that I may live, and keep thy word’.

One can interpret this as having a short term message and a longer term one. First the short term: the first obstacle to observing the law according to St Robert Bellarmine is being in a state of mortal sin. If we are in this state, we must confess it so that we are revived and once more able to access the necessary grace. The longer term message is that no one can, in this life, be sure that they are saved. Rather we must pray that, despite our sins, God will, of his free gift, grant us eternal life. St Augustine actually divides up the possibilities for eternal life or death into four categories: out of justice, God rewards good for good and punishes evil for evil; and out of mercy he saves sinners. The fourth theoretical possibility, he tells us, of evil being rewarded, never occurs.

retribuo, tribui, tributum, ere 3, to repay, requite, reward, recompense, render; deal bountifully with; to make requital for, repay.
vivifico, avi, atum, are to quicken, give life to, vivify.
custodio, ivi or li, itum, ire to guard, watch, keep;to maintain, to hold steadfastly.

18 Revela (imperative, reveal, disclose) oculos meos, et considerabo (future) mirabilia (substantive, marvelous things, marvelous nature) de (de+abl= about, concerning) lege tua.
Open my eyes, and I will consider the wonderful things of your law.

ἀποκάλυψον τοὺς ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου

This verse deals with the second obstacle in our journey, namely the veil of blindness and ignorance arising from our emotions that block our inward sight. Brenton conveys this sense clearly, translating the Septuagint as ‘Unveil thou mine eyes…’. Most of the English translations though, are along the lines of the Monastic Diurnal’s ‘Open Thou mine eyes’. What is it that strips the veils from our eyes? According to St Robert, the purifying power of the law, the intellectual vision of its wondrous nature..

revelo, avi, atum, are to disclose, reveal, lay bare, expose..
oculus, i, the eye
considero, avi, atum, are, to look at closely, to regard, contemplate; to lie in wait for
mirabilis, e (1) wonderful, marvellous. (2) subst., mirabilia, mm, wonders, wonderful works, marvellous things.

19 Incola (nominative, stranger, temporary resident) ego (I) sum (present of esse, to be) in terra: non abscondas (present subjunctive, ascondere, to hide, conceal = lit, let not you hide) a me mandata tua.
I am a stranger on the earth: do not hide your commandments from me.

NV: Incola ego sum in terra, non abscondas a me praecepta tua.
πάροικος ἐγώ εἰμι ἐν τῇ γῇ μὴ ἀποκρύψῃς ἀπ' ἐμοῦ τὰς ἐντολάς σου

The Neo-Vulgate here changes ‘mandata’ (commandments) to ‘praecepta’ (precepts), and the Monastic Diurnal does likewise: ‘A stranger am I on the earth, hide not from me Thy precepts’.

The main point of the verse though, is that the third obstacle we face is our earthbound nature, and tendency to see only the things of this world as important. The true Christian however must always keep in mind the transitory nature of this life. More, as strangers and guests, we need to be instructed on how to live in this world, as a newcomer would in the customs of the place. Cassiodorus notes that: “On this earth the just are the sojourners who have no lodging of their own in the world. They are situated physically on the earth, but in their praiseworthy mode of life they reside in heaven…the true sojourners are this band who store their treasure in heaven, so that their hearts are always set on that future fatherland.”

incola, ae, m., a stranger, sojourner, one who has but temporary residence in a place.
terra, ae, f the earh
abscondo, condi, conditum, ere 3, to hide, conceal; to lay up, to treasure, guard jealously

20 Concupivit (pefect, it has longed for) anima (nom.) mea desiderare (infinitive, to desire) justificationes tuas in omni tempore (in+abl = at all time[s]).
My soul has longed to desire your precepts: at all time

NV: Defecit anima mea in desiderando (gerund) iudicia tua in omni tempore.
ἐπεπόθησεν ἡ ψυχή μου τοῦ ἐπιθυμῆσαι τὰ κρίματά σου ἐν παντὶ καιρῷ

This verse is hard to render into good English, hence the neo-Vulgates use of a gerund rather than infinitive! Brenton’s version from the Septuagint is better I think than the Douay-Rheims’s overly literal version: My soul has longed exceedingly for thy judgments at all times. Alternatively, the Monastic Diurnal gives it as ‘My soul is filled with longing for Thy judgments at all times’.

We are often told that we should act from love, not fear. The problem with this advice however is our own imperfection. St Robert tells us that: “The fourth obstacle is imperfection. The perfect, who love God and his law with their whole heart, and do good from the pure love of it, are very rare indeed. Very many have the best intentions, but there they stop…” Accordingly, he suggests, the psalmist “…dare not say: My soul hath coveted to observe your commandments, but, conscious of his infirmity, he says, "It hath coveted to long for," and this very acknowledgment of imperfection is a regular petition for that.” We should pray then, that we may truly desire and love the law in all its shining glory.

concupisco, cupvi or cupii, cupltum, ere 3 , to desire eagerly, to long for or after.
anima, ae, soul
desidero, avi, atum, are, to long for, desire, earnestly wish for
omnis, e, all, each, every; subst., all men, all things, everything
tempus, oris, n. time,

21 Increpasti (pf of to chide, rebuke) superbos (acc plural, used as a substantive, the proud); maledicti (sunt implied, passive pf) qui declinant (present, declinare, to turn aside) a mandatis tuis.
You have rebuked the proud: cursed are they who turn away from your commandments

NV: Increpasti superbos; maledicti, qui errant a praeceptis tuis.
ἐπετίμησας ὑπερηφάνοις ἐπικατάρατοι οἱ ἐκκλίνοντες ἀπὸ τῶν ἐντολῶν σου

The Greek construction used here does not readily translate directly into Latin here, hence the ambiguous use of ‘maledicti’, which can be translated a number of ways. The Douay Rheims makes it a perfect passive, but the alternative is to treat it as a participle/substantive, as the Diurnal (and RSV) does: ‘Thou doest rebuke the haughty, the accursed, who stray from Thy commandments’. By way of a footnote the New English Translation of the Septuagint (NETS) favours the first approach ‘You rebuked arrogant ones, accursed are those who deviate from your commandments’.

St Robert Bellarmine comments: “The fifth and greatest obstacle of all is pride, that prevents man from submitting his neck to the yoke, but which David seems to think has no place in him, or in anyone like him, but solely in God's enemies; thus, without any more ado, he simply execrates it. "Thou hast rebuked the proud," who, from pure contempt, did not observe your commandments.”

increpo, avi or iii, atum, are, to chide, rebuke, reprove; to correct, instruct
superbus, a, um raising one's self above others, proud, haughty, arrogant, insolent
maledico, dixi, dictum, ere 3 to curse, revile, slander
declino, avi, atum, are, to bend from the straight path, to turn aside or away, depart from in a lit. or fig. sense. (2) intransitive, to turn aside, go astray.

22. Aufer (imperative, take away, destroy) a me opprobrium (accusative) et contemptum, quia testimonia tua (neuter, accusative pl) exquisivi (pf)
Take away from me contempt and reproach: because I have sought your testimonies

NV: Aufer a me opprobrium et contemptum quia testimonia tua servavi
περίελε ἀπ' ἐμοῦ ὄνειδος καὶ ἐξουδένωσιν ὅτι τὰ μαρτύριά σου ἐξεζήτησα

The Greek word for testimonies (marturia) calls to mind the sufferings of the martyrs, willing to testify even unto death, in many of the patristic commentaries. The Monastic Diurnal reflects the Neo-Vulgate’s change of verb in the last phrase from ‘sought out’ to ‘kept’: ‘Turn away from me reproaches and contempt, for I keep Thy testimonies’; similarly Coverdale, ‘O turn from me shame and rebuke; for I have kept thy testimonies’.

St Robert reminds us that “The proud not only refuse to obey God, but they even despise and insult those who obey him; but such insolence ulti¬mately reverts on themselves, as David here predicts; for this, like other similar expressions in the Psalms, though in the form of an imprecation, is really a prediction.”

aufero, abstuli, ablatum, auferre to take or bear away; to destroy.
opprobrium, ii, n. a reproach, taunt, byword; an object of scorn, mockery, derision; a disgrace.
contemptus, us m contempt, scorn, disdain
exquiro quaesivi itum ere 3, to seek, seek after

23 Etenim (indeed, truly, for) sederunt (literally sat, but in context, the DR makes it ‘enthroned’) principes (nom. Pl, princes), et adversum (against) me loquebantur (deponent: imperfect indicative active); servus autem tuus exercebatur (passive impf, exercised, meditating on) in justificationibus tuis.
For the enthroned princes spoke against me: but your servant had been kept busy with your precepts

NV: Etsi principes sedent et adversum me loquuntur, servus tamen tuus exercetur in iustificationibus tuis.
καὶ γὰρ ἐκάθισαν ἄρχοντες καὶ κατ' ἐμοῦ κατελάλουν ὁ δὲ δοῦλός σου ἠδολέσχει ἐν τοῖς δικαιώμασίν σου

The Monastic Diurnal translates this verse as ‘Though princes sit and take counsel against me, Thy servant thinketh on Thy statutes’. One can see this verse paralleled in Psalm 2, where it is a prophesy of Christ’s coming: ‘The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ... But I am appointed king by him over Sion, his holy mountain, preaching his commandment’. Consistent with this, St Robert comments: “Proud princes, sitting on their thrones, presiding at their councils, or luxuriating in their riches and their power, "spoke against me;" reproached me with obeying God's commands; "but thy servant was employed in thy justifications;" regardless of their threats or their reproaches, I was entirely wrapt up in the consideration, the announcement, and the carrying out of your justifications.”

etenim, conj., a strong et; and, yea, indeed, truly; as an adversative
sedeo, sedi, sessum, ere 2, to sit; rest; dwell, live; to sit with, hold converse with, consult; to sit on a throne, to rule, reign
princeps, cipis, m. prince, ruler, sovereign.
adversus or adversum, prep, with ace against; in the presence of, over against, before.
loquor, locutus sum, loqui, to speak, utter, tell
servus, i, m., a slave, servant; servants of the Lord, devout men who keep the law; the people, i.e., the Israelites
autem, adversative conj., but, on the contrary, however
exerceo, cui, citum, ere 2 , to exercise ;ponder to meditate on, be occupied or employed

24 Nam (for) et (and, redundant in English) testimonia tua meditatio mea est, et consilium (counsel, counselor) meum justificationes tuæ.
For your testimonies are my meditation: and my counsel your justifications.

NV: Nam et testimonia tua delectatio mea, et consilium meum iustificationes tuae.
καὶ γὰρ τὰ μαρτύριά σου μελέτη μού ἐστιν καὶ αἱ συμβουλίαι μου τὰ δικαιώματά σου

The neo-Vulgate’s ‘delectatio’ is reflected in the Monastic Diurnal’s translation: ‘For Thy testimonies are my delight’. Most translations prefer counselors to the Douay-Rheims ‘counsel’, thus Brenton makes it ‘For thy testimonies are my meditation, and thine ordinances are my counsellors’.

St Augustine comments: “Remember what I have above instructed you, that testimonies are acts of martyrdom. Remember that among the statutes of the Lord there is none more difficult and more worthy of admiration, than that every man should love his enemies. Matthew 5:44 Thus then the body of Christ was exercised, so that it meditated on the acts of martyrdom that testified of Him, and loved those from whom, while they rebuked and despised the Church for these very martyrdoms, she suffered persecutions....”

nam for
meditatio, onis, f thought, reflection, musing, meditation.

Scriptural and liturgical uses of the psalm

NT references	Heb 11:13 (19)
RB cursus	Sunday Prime
Monastic feasts etc	-
Roman pre 1911	Prime daily
Responsories	-
Roman post 1911	1911-62: Sunday Prime.
Mass propers (EF)	Sept Ember Friday OF (22, 24) Passion Sunday OF (17) St Stephen IN; GR (23)

And you can find the next part in this series on Psalm 118 here.

Psalm 118 Beth: The grace of perseverance

Continuing this series on Psalm 118 (119), today’s octave of verses starts by talking about the importance of starting out on the right path as a young person, and ends with a rejection of ‘forgetfulness’, or falling away from God. Taken together, they are, I think, a prayer for the grace of perseverance.

Here is the Knox translation, to give a flavour of the alphabetic structure:

9 Best shall he keep his youth unstained, who is true to thy trust.
10 Be thou the whole quest of my heart; never let me turn aside from thy commandments.
11 Buried deep in my heart, thy warnings shall keep me clear of sin.
12 Blessed art thou, O Lord, teach me to know thy will.
13 By these lips let the awards thou makest ever be recorded.
14 Blithely as one that has found great possessions, I follow thy decrees.
15 Bethinking me still of the charge thou givest, I will mark thy footsteps.
16 Be thy covenant ever my delight, thy words kept in memory.

A prayer for perseverance

The key to this stanza of Psalm 118 is, I think, the second phrase of verse 10: ‘let me not stray from your commandments’.

A number of the Fathers and Theologians suggest that the emphasis on the ‘young man’ here is meant to suggest the importance of starting out right from the very beginning. St Augustine, though, gives the focus on the ‘young man’ a rather more inclusive flavour than a literal reading would suggest:

“Is then an old man to be despaired of? My son, gather instruction from your youth up: so shall you find wisdom till your gray hairs. Sirach 6:18”

Cassiodorus builds on this interpretation, telling us that ‘forgetting’ is a by-product of the human condition:

“Forgetfulness does not come upon us naturally, but is the outcome of the frailty caused by original sin. Meditation is set against it as a remedy, so that sacrilegious forgetfulness may not destroy the eminence of memory. They say that they meditate on the Lord's justifications so that they cannot forget what they strive to remember. They realised the failing by which the human mind was oppressed, and devised this resource against it, by means of which the power of forgetfulness could be excluded.”

The remedy against this human weakness is the grace that causes us to seek out God, open our hearts and minds to his word, allows his Word to permeate our whole being. As St Robert Bellarmine says “He says he has the law of God in his mouth, his will, his understanding, and his memory, and thus, in every part of his soul.”

We must, as Psalm 1 enjoins us, meditate on the law and day and night, and constantly ask God for the grace to keep us on the right path. As St Robert emphasizes: “God teaches his justifications when he, through his grace, causes one to delight in his law, and fully persuades one to wish to keep it exactly."

Psalm 118 Beth 

Vulgate	Douay-Rheims
9. In quo córrigit adolescéntior viam suam? * in custodiéndo sermónes tuos.	By what does a young man correct his way? By observing your words
10. In toto corde meo exquisívi te: * ne repéllas me a mandátis tuis.	With my whole heart have I sought after you: let me not stray from your commandments.
11  In corde meo abscóndi elóquia tua: * ut non peccem tibi.	Your words have I hidden in my heart, that I may not sin against you
12. Benedíctus es, Dómine: * doce me justificatiónes tuas.	Blessed are you, O Lord: teach me your justifications.
13  In lábiis meis, * pronuntiávi ómnia judícia oris tui.	With my lips I have pronounced all the judgments of your mouth.
14  In via testimoniórum tuórum delectátus sum, * sicut in ómnibus divítiis.	I have been delighted in the way of your testimonies, as much as in all riches.
15  In mandátis tuis exercébor: * et considerábo vias tuas.	I will meditate on your commandments: and I will consider your ways.
16 In justificatiónibus tuis meditábor: * non oblivíscar sermónes tuos.	I will think of your justifications: I will not forget your words.

A look at the verses

9. In quo corrigit (present indic. active) adolescentior viam suam? in custodiendo (gerund) sermones tuos.
Douay Rheims: By what does a young man correct his way? By observing your words.
Septuagint: ἐν τίνι κατορθώσει ὁ νεώτερος τὴν ὁδὸν αὐτοῦ ἐν τῷ φυλάσσεσθαι τοὺς λόγους σου

St Alphonsus Liguori interprets "Viam suam" here as meaning the errors of his life, of his conduct. The 1979 Neo-Vulgate, however, changes ‘corrigit’ (he establishes, fixes) to ‘mundabit’ (he will cleanse). Reflecting this, the RSV translates the verse as ‘How can a young man keep his way pure?’ By guarding it according to thy word’. The subtle difference of the Masoretic Text to the Septuagint is reflected in Brenton’s translation of the Septuagint as: ‘Wherewith shall a young man direct his way? by keeping thy words.’

The reference to a young man in this verse is generally taken to imply that the whole psalm is directed at young people as a summary of key wisdom sayings. St Augustine however gives it a rather more inclusive reading:

“Is then an old man to be despaired of? My son, gather instruction from your youth up: so shall you find wisdom till your gray hairs. Sirach 6:18 There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel, Luke 15:12, etc. who returned to himself, and said, I will arise and go to my father. Luke 15:18 Wherewithal did he correct his way, save by ruling himself after the words of God, which he desired as one longing for his father's bread....”

corrigo, rexi, rectum, ere 3, (1) to establish ,found, fix firmly (2) to reform, set right, direct.
adulescensior oris adj a youth, young man
custodio, ivi or li, itum, ire to guard, watch, keep;to maintain, to hold steadfastly
sermo, onis, m. words; a command, edict; the expression of God's

10. In (in+abl) toto corde meo exquisivi (pf indicative active) te; ne repellas (present subj) me a mandatis tuis.
With my whole heart have I sought after you: let me not stray from your commandments.
ἐν ὅλῃ καρδίᾳ μου ἐξεζήτησά σε μὴ ἀπώσῃ με ἀπὸ τῶν ἐντολῶν σου

Note that the MD changes the perfect (‘I have sought’) to the present ‘With all my heart I seek Thee, let me not stray from Thy commandments’. The Neo-Vulgate amends the verse as follows, to reflect the Hebrew MT more closely: In toto corde meo exquisivi te; ne errare me facias a praeceptis tuis.

This verse is an entreaty for grace. As Cassiodorus says:

“The assertion that they have sought the Lord wholeheartedly denotes a further kindness of His, for they would not seek Him if they had not been sought out…In every good deed we are anticipated by the Lord's grace. He deigns to inspire us to make us wish to entreat Him”.

exquiro –ere –sivi –situm 3, to seek, inquire diligently, seek after
repello, puli, pulsum, ere 3, to reject, repel, thrust away, cast off
mandatum, i, n. (mando), law, precept, command, commandment (of God); commandments, precepts, decrees
praeceptum, i, n. (praecipio), a law, commandment, precept, ordinance.

11. In corde meo (=in my heart) abscondi (perfect, I have hidden) eloquia tua, ut non peccem (ut +subj, purpose clause) tibi.
I hidden your words in my heart, that I may not sin against you.
ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου ὅπως ἂν μὴ ἁμάρτω σοι

St Alphonsus Liguori paraphrases the verse as “I have endeavored to impress Thy laws on my heart, in order to avoid in any way to offend Thee.’ The MD translates the verse as ‘Within my heart I hide thy sayings, that I may not sin against Thee’. Pope Benedict XVI suggests that “The Psalmist’s faithfulness stems from listening to the word, from pondering on it in his inmost self, meditating on it and cherishing it, just as did Mary, who “kept all these things, pondering them in her heart”, the words that had been addressed to her and the marvellous events in which God revealed himself, asking her for the assent of her faith (cf. Lk 2:19, 51).”

abscondo, condi, conditum, ere 3, to hide, conceal; to lay up, to treasure, guard jealously
pecco, avi, atum, are, to sin; to sin against, with dat.

12 Benedictus es (passive perfect), Domine; doce (imperative) me justificationes tuas.
Blessed are you, O Lord: teach me your justifications.
εὐλογητὸς εἶ κύριε δίδαξόν με τὰ δικαιώματά σου

The translations here vary only in the word used for justification – variously rendered justifications DR), ordinances (Brenton), statutes (RSV) and precepts (Coverdale). Why does he start here from God’s blessedness? Perhaps because he wants to stress that our happiness is a gift from God, and that the ‘teaching’ he seeks is, as St Robert Bellarmine suggests, ‘more than the simple imparting of knowledge’. Again the stress here is on grace as St Robert emphasizes: “God teaches his justifications when he, through his grace, causes one to delight in his law, and fully persuades one to wish to keep it exactly.”

13. In labiis (labium, lip) meis pronuntiavi (pf) omnia (all, acc pl, agreeing with judicia) judicia oris (gen of os, mouth) tui.
With my lips I have pronounced all the judgments of your mouth.

Neo-Vulgate: In labiis meis numeravi omnia iudicia oris tui.
ἐν τοῖς χείλεσίν μου ἐξήγγειλα πάντα τὰ κρίματα τοῦ στόματός σου

The previous verses mentioned pondering God’s words in his heart and learning them, implying the engagement of the intellect. Having engaged his inner self, he can now give external witness, the words flowing naturally out from his lips. Perhaps reflecting this sequence, the Monastic Diurnal makes the verse future tense; ‘With my lips will I tell all the judgments of Thy mouth’.

labium, ii, n., a lip By metonymy lips frequently stands for language, speech, thought, plan, design.
omnis, e, all, each, every; subst., all men, all things, everything
pronuntio, avi, atum, are, to announce, declare, proclaim.
os, oris, n., the mouth. (1) Of men: (2) Of beasts: 21 (3) Of a place or receptacle

14 In via testimoniorum tuorum delectatus sum (passive pf), sicut in omnibus divitiis.
I have been delighted in the way of your testimonies, as in all riches.
ἐν τῇ ὁδῷ τῶν μαρτυρίων σου ἐτέρφθην ὡς ἐπὶ παντὶ πλούτῳ

There is a curious variety in the tenses used for the translations of this verse. While the Latin is passive perfect, as reflected in the Douay-Rheims and Brenton’s translation from the Septuagint, Coverdale makes it pluperfect: ‘I have had as great delight in the way of thy testimonies, as in all manner of riches’. The Monastic Diurnal and RSV make it present tense, with the former giving it as ‘I delight to walk in Thy testimonies, more than in all riches’.

St Augustine here points us to Christ’s description of himself as ‘the way’: “We understand that there is no more speedy, no more sure, no shorter, no higher way of the testimonies of God than Christ, in whom are hid all the treasures of wisdom and knowledge.”

delecto, avi, atum, are to delight, gladden, rejoice.
sicut, adv., as, just as, like.
omnis, e, all, each, every; subst., all men, all things, everything
divitiae, arum, f riches, wealth, abundance.

15 In mandatis tuis exercebor (fut passive, I will meditate/ponder on), et considerabo (future active) vias tuas.
I will meditate on your commandments: and I will consider your ways.
ἐν ταῖς ἐντολαῖς σου ἀδολεσχήσω καὶ κατανοήσω τὰς ὁδούς σου

And here St Augustine provides a happy justification for the exegetical enterprise!:

“And thus the Church does exercise herself in the commandments of God, by speaking in the copious disputations of the learned against all the enemies of the Christian and Catholic faith; which are fruitful to those who compose them, if nothing but the ways of the Lord is regarded in them; but All the ways of the Lord are, as it is written, mercy and truth; the fullness of which both is found in Christ.”

exerceo, cui, citum, ere 2 to exercise, work at; in passive, meditate on, be occupied or employed on, ponder on
considero, avi, atum, are, to consider, look at closely, to regard, contemplate; to lie in wait for

16 In justificationibus tuis meditabor (deponent: future active): non obliviscar (deponent: future) sermones tuos.
I will think of your justifications: I will not forget your words.
NV: In iustificationibus tuis delectabor, non obliviscar sermonem tuum.
ἐν τοῖς δικαιώμασίν σου μελετήσω οὐκ ἐπιλήσομαι τῶν λόγων σου

The distinction between the Vulgate (meditabor) and neo-Vulgate (delectabor) here reflects the Hebrew of the Masoretic Text. The Monastic Diurnal here reflects the Neo-Vulgate: In Thy Statutes I take delight, I will not forget Thy words, and St Robert Bellarmine comments: “The Hebrew here implies that he will be delighted in chanting them...The meaning of the passage, then, is: "I will think of thy justifications;" I will occupy myself in chanting the praises of your commandments, in order to delight myself, as I would with sweet and pleasant songs.”

But what does the psalmist mean by warning us of the danger of ‘forgetting’ God’s words? This is, I think, a plea for aid in perseverance, as Cassiodorus suggests:

“Forgetfulness does not come upon us naturally, but is the outcome of the frailty caused by original sin. Meditation is set against it as a remedy, so that sacrilegious forgetfulness may not destroy the eminence of memory. They say that they meditate on the Lord's justifications so that they cannot forget what they strive to remember. They realised the failing by which the human mind was oppressed, and devised this resource against it, by means of which the power of forgetfulness could be excluded.”

meditor, atus sum, ari, to think, plan, devise, meditate
obliviscor, oblitus sum, oblivisci (1) to forget; frequent with both the gen. and ace. (2) non obliviscor, I will not forget, I will not be unmindful of Thy law, precepts, etc. I will strictly observe
delecto, avi, atum, are to delight, gladden, rejoice; passive, to be glad, to rejoice.

Scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Sunday Prime
Monastic feasts etc
Roman pre 1911	Prime daily
Responsories	Eastertide4&5 v10 Passion Tues 13, 14
Roman post 1911	1911-62: Sunday Prime.
Mass propers (EF)	Passion Friday OF 12

 You can find the next part in this series here.

Ignorance is not bliss! Notes on Psalm 118, Aleph

Today I want to start, as I flagged last week, looking at Psalm 118 stanza by stanza, so today a look at the first eight verses of Psalm 118, which are headed by the Hebrew letter Aleph in the original text, of which the Knox translation usefully gives a flavour:

Ah, blessed they, who pass through life’s journey unstained, who follow the law of the Lord!
2 Ah, blessed they, who cherish his decrees, make him the whole quest of their hearts!
3 Afar from wrong-doing, thy sure paths they tread.
4 Above all else it binds us, the charge thou hast given us to keep.
5 Ah, how shall my steps be surely guided to keep faith with thy covenant?
6 Attentive to all thy commandments, I go my way undismayed.
7 A true heart’s worship thou shalt have, thy just awards prompting me.
8 All shall be done thy laws demand, so thou wilt not forsake me utterly.

On the sin of ignorance!

The first stanza of Psalm 118 draws attention, I think, to a very important, but rather neglected principle, namely that everyone has a duty to seek out the truth.

These verses stress that the path to happiness lies in following God’s law.

But it is not enough, they tell us, to simply think that we are doing the right thing; rather we are charged to actively seek out God's testimonies.

St Bede the Venerable puts it like this:

“One who neglects to keep his known commandments is not capable of being happy; one who neglects to find out the commandments is separated much further away.”

In the context of the New Evangelization, Pope Benedict XVI has repeatedly stressed the importance of encouraging the search for truth. This takes on a particular context for agnostics, believers in some other faith, other varieties of Christians, who we hope to direct to the fullness of revelation contained in the Church. But it applies equally to Catholics.

The starting point for our journey, then, I propose, needs to be a commitment to learning with the aid of grace: we need to read and study Scripture, for as St Jerome reminds us, ignorance of Scripture is ignorance of Christ; and we need to study and understand the Church’s teachings.

If we have doubts or struggles with teachings, we cannot simply disregard them at will, but rather have a duty to accept the guidance the Church provides, to seek out and study good explanations of the reasons for them. In the modern environment, it is hard to see that many can genuinely claim to suffer from ‘invincible ignorance’, and certainly not those who claim to be a catholic and have access to the Catechism and more!

Psalm 118: Aleph

Vulgate	Douay-Rheims
Alleluia	Alleluia
Beati immaculati in via, qui ambulant in lege Domini.	Blessed are the undefiled in the way, who walk in the law of the Lord.
2 Beati qui scrutantur testimonia ejus; in toto corde exquirunt eum.	Blessed are they that search his testimonies: that seek him with their whole heart.
3 Non enim qui operantur iniquitatem in viis ejus ambulaverunt.	For they that work iniquity, have not walked in his ways.
4 Tu mandasti mandata tua custodiri nimis.	You have commanded your commandments to be kept most diligently.
5 Utinam dirigantur viæ meæ ad custodiendas justificationes tuas.	O! That my ways may be directed to keep your justifications.
6 Tunc non confundar, cum perspexero in omnibus mandatis tuis.	Then shall I not be confounded, when I shall look into all your commandments.
7 Confitebor tibi in directione cordis, in eo quod didici judicia justitiæ tuæ.	I will praise you with uprightness of heart, when I shall have learned the judgments of your justice.
8 Justificationes tuas custodiam; non me derelinquas usquequaque.	I will keep your justifications: O! Do not utterly forsake me.

Verse by verse

1. Beati (nom pl of beatus) immaculati in via, qui (who) ambulant (they walk) in lege Domini.
Douay-Rheims: Blessed are the undefiled in the way, who walk in the law of the Lord.

Text notes: Both phrases here use a synonym for law, in the first via, or [right] path; in the second law. The psalm starts by reminding us that man’s proper end is eternal happiness, and happiness now to the extent possible in this world. To get to heaven however, we must be free of mortal sin. The MT Hebrew word used for law here is towrah; the Greek is νόμos. Ambulare, literally to walk, is meant to imply the manner in which one orders one's life; or, how one acts. Coverdale translates the verse as ‘Blessed are those that are undefiled in the way, and walk in the law of the Lord’. Other translators prefer ‘blameless’.

beatus, a, um to bless, make happy), happy, blessed, fortunate.
immaculatus, a, um undefiled, stainless, blameless, perfect

2 Beati qui scrutantur (scrutari, to search, examine: deponent) testimonia ejus; in toto corde exquirunt (exquirere to seek, seek after) eum.
Blessed are they that search his testimonies: that seek him with their whole heart.

Scrutantur here arguably implies not just study but also observance. Testimonia is the Vulgate translation of the Hebrew eduih, and really has a broader meaning than commandments or precepts – according to Britt it expresses the declarations of the divine will, to which man must conform. The Monastic Dirunal translates the verse as ‘Blessed are they that search his testimonies, who seek Him with their whole heart’.

In order to walk ‘in the way’, then, we have to seek out God, seek out truth actively. St Bede the Venerable puts it like this: “One who neglects to keep his known commandments is not capable of being happy; one who neglects to find out the commandments is separated much further away.”

scrutor, atus sum, ari, to search, examine, scrutinize.With regard to the Law of God: with the additional idea of to keep, to obey
exquiro quaesivi itum ere – to seek, seek after; with mandata and similar words signifying the Law, it is rendered, to seek, search, ie to keep, oberve

3 Non (not) enim (for) qui (who) operantur (deponent: present indic active) iniquitatem in viis ejus ambulaverunt.
For they that work iniquity, have not walked in his ways.

This verse can be read two ways. The simplest is to take non as qualifying ambulaverunt, hence the Monastic Diurnal makes this: ‘For they that work iniquities do not walk in His ways’. But it can also be read as qualifying operantur, as Coverdale does: ‘for they who do no wickedness walk in his ways’, amounting to the same thing.

St Robert Bellarmine discussed how we can reconcile this verse with the statement in 1 John 1, "If we say that we have no sin we deceive ourselves, and the truth is not in us, and sin is iniquity." The answer he gives is that the verse refers to mortal sin: “Now, the saints who have the desire of walking in God's way, and do so habitually, may be said to walk therein; and if they occasionally get off the path, by doing something not directly opposed to God's law, they quickly get on it again through penance and confession.”

iniquitas, atis, f iniquity, injustice, sin.
operor, atus sum, are , to work, do, carry into effect, cause, administer

4 Tu (you) mandasti (mandare, to enjoin, order, command) mandata tua custodiri (passive infinitive of to keep, maintain) nimis (greatly, beyond measure)
You have commanded your commandments to be kept most diligently.

Commandments or precepts (mandata) here corresponds to the MT Hebrew piqqudim, and the Greek ἐντολάς. Brenton’s translation from the Septuagint is fairly literal: Thou hast commanded us diligently to keep thy precepts. The Monastic Diurnal makes it ‘Thou has give Thy commandments that they be well observed’. This verse is a call to obedience!

mando, avi, atum, are (perhaps for manui or in manum do), to enjoin, order, command.
mandatum, i, n. law, precept
nimis, adv., exceedingly, greatly, beyond measure.
custodio, ivi or ii, itum, ire to guard, watch, keep;to maintain, to hold steadfastly.

5 Utinam (oh that!/would that!/ I wish that!) dirigantur (subj passive of dirigere, to direct, guide set aright) viæ meæ ad custodiendas (to the keeping) justificationes tuas.
O! That my ways may be directed to keep your justifications.

The MT Hebrew word (Huqqim) for justifications here means literally something engraved or cut in (stone or a tablet). The MD translates the verses as ‘Oh that my ways be well directed unto the keeping of Thy statutes!’ The verse tells us that in order for us to be able to obey, we must ask for the help of grace.

utinam, adv., oh that! would that! I wish that!
dirigo, rexi, rectum, ere 3 to direct, guide, set aright; to prosper, to be established.

6 Tunc non confundar (fut passive, 1st person), cum (when) perspexero (future) in omnibus mandatis tuis.
Then shall I not be confounded, when I shall look into all your commandments.

The Douay Rheims translates this rather literally as ‘Then shall I not be confounded, when I shall look into all your commandments’. The MD conveys more of the sense of it, I think, with ‘Then shall I not be put to shame, when I pay heed to all Thy precepts’. The RSV makes it rather more colloquial: ‘Then I shall not be put to shame, having my eyes fixed on all thy commandments’.

St Augustine suggested that this verse goes to one of the key purposes of lectio divina, namely, as an aid to knowing our own sins and faults, and thus correcting them: “We ought to look upon the commandments of God, whether when they are read, or when they are recalled to memory, as a looking-glass…”

tunc, adv. denoting a point of time which corresponds with another; then, at that time. as a subst.
confundo, fudi, fusum, ere 3, to put or bring to shame, to discomfit.
cum - when
perspicio, spexi, spectum, ere 3, to look into, look at attentively, examine.

7 Confitebor (deponent: future indicative active) tibi in (in + abl= with, in, on among, by means of) directione cordis (gen), in eo (from is ea id) quod didici (pf indicative active of disco to learn) judicia justitiæ tuæ.
I will praise you with uprightness of heart, when I shall have learned the judgments of your justice.

Confiteri is an ambiguous verb, meaning both to praise and to confess (sins). The Fathers and Theologians play on this double-meaning in their commentaries, suggesting that more than not being ashamed, through grace we will come to see the glory of God’s truth and praise him for it. The Douay-Rheims therefore makes the verse ‘I will praise you with uprightness of heart, when I shall have learned the judgments of your justice’. The MD: ‘I will praise Thee with an upright heart, for I have learned Thy righteous judgments’. And Coverdale: I will thank thee with an unfeigned heart, when I shall have learned the judgments of thy righteousness

confiteor, fessus sum, eri 2 (1) to praise, give thanks (2) to confess, acknowledge one's guilt.
directio, onis, f uprightness, righteousness; that which is right, just, or proper.
cor, cordis, n., the heart,
is, ea, id, he, she, it.
qui, quae, quod, pron. rel., who, which, what, that,
disco, didici, ere 3, to learn.

8 Justificationes tuas custodiam (present subj.); non me derelinquas usquequaque.
I will keep your justifications: O! Do not utterly forsake me.

The Douay-Rheims makes it: I will keep your justifications: O! Do not utterly forsake me. The RSV prefers to use the word statutes in this case: ‘I will observe thy statutes; O forsake me not utterly!’.

St Robert Bellarmine commented:

“This is the conclusion of the first octave, if we may so call the eight verses composing the divisions of the Psalm, and indicated by the letters of the Hebrew alphabet, for which division no satisfactory reason can be assigned. The meaning is: Whereas the observance of your law tends to the happiness of those who keep it, and whereas it has been proposed by you, the supreme legislator, and its observance most strictly ordered, "I will keep thy justifications;" I determined and resolved with all my strength to keep them; but do you, on your part, withhold not your grace and your assistance, without which I can do nothing; and if, perchance, in your justice, you shall have to desert me for a while, so that I may feel my own weakness, and learn to fly to thee, and to confide in thee, do not, at all events, "utterly forsake me," that is, altogether and forever.”

derelinquo, liqui, lictum, ere 3, to abandon, forsake. Used frequently of God, of men, and of things.
usquequaque, adv., utterly, altogether, exceedingly

Liturgical and Scriptural uses of the stanza

NT references	Mt 5:3 (v2)
RB cursus	Sunday Prime
Monastic feasts etc	-
Roman pre 1911	Prime daily
Responsories	-
Roman post 1911	1911-62: Sunday Prime . 1970:
Mass propers (EF)	Quinquagesima Sunday OF v, (1-2) Passion Sunday OF (7) v, (1, 2) PP17 IN (1); PP21 IN (1), CO (4-5); PP 20&21 IN (1); Lent 3 Thurs CO (4-5) Common of a virgin martyr, IN, IN (1) Holy woman not a martyr IN (1) St Stephen IN (1)

Do let me know if you find these notes helpful, and particularly if you have any suggestions for different content, format etc.  And questions are also welcome!

And do go on to the notes on the next stanza of the psalm.

Receptive listening: Introduction to Psalm 118/4

The last section of Pope Benedict XVI’s catechesis on Psalm 118 that I want to share with you by way of introduction to the psalm deals with the idea of the ‘receptive listening’ that leads to obedience.

It’s a very Benedictine sentiment, reflecting not just the current Pope’s spirituality, but that of his namesake St Benedict, who starts his rule with the word 'listen':

“The Law of the Lord, the object of the passionate love of the Psalmist as well as of every believer, is a source of life. The desire to understand it, to observe it and to direct the whole of one’s being by it is the characteristic of every righteous person who is faithful to the Lord, and who “on his law... meditates day and night”, as Psalm 1 recites (v. 2). The law of God is a way to be kept “in the heart”, as the well known text of the Shema in Deuteronomy says: “Hear, O Israel: And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (6:4, 6-7).

The Law of God, at the centre of life, demands that the heart listen. It is a listening that does not consist of servile but rather of filial, trusting and aware obedience. Listening to the word is a personal encounter with the Lord of life, an encounter that must be expressed in concrete decisions and become a journey and a “sequela”. When Jesus is asked what one should do to inherit eternal life he points to the way of observance of the Law but indicates what should be done to bring it to completion: “but you lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me! (Mk 10: 21ff.). Fulfilment of the Law is the following of Jesus, travelling on the road that Jesus took, in the company of Jesus.

Psalm 119 thus brings us to the encounter with the Lord and orients us to the Gospel.”

Preparing the Latin

By way of vocabulary preparation for tackling the psalm, a few words the psalmist frequently uses to talk about meditation/contemplation:

abscondo, condi, conditum, ere 3, to hide, conceal; to lay up, to treasure, guard jealously

considero, avi, atum, are, (1) to look at closely, to observe with the eyes or mind, to regard, contemplate (2) to lie in wait for, to watch for with hostile intent.

exerceo, cui, citum, ere 2 to exercise, work at, employ one's self about a thing; in the Psalter it is used only in the passive with in, signifying to meditate on, be occupied or employed

exquiro –ere –sivi –situm 3, to seek, inquire diligently, seek after

meditatio, onis, f thought, reflection, musing, meditation.

meditor, atus sum, ari, to think, plan, devise, meditate

obliviscor, oblitus sum, oblivisci to forget; frequent with both the gen. and acc; non obliviscor, I will not forget, I will not be unmindful of Thy law, precepts, etc. I will strictly observe.

perspicio, spexi, spectum, ere 3, to look into, look at attentively, examine.

scrutor, atus sum, ari, (1) to search, examine, scrutinize. (b) With regard to the Law of God: to search out, examine carefully, with the additional idea of to keep, to obey.



And now, onto the psalm itself!